By Ken Koltun-Fromm
German rabbi, student, and theologian Abraham Geiger (1810--1874) is famous because the crucial chief of the Reform stream in German Judaism. In his new paintings, Ken Koltun-Fromm argues that for Geiger own that means in faith -- instead of rote ritual perform or reputation of dogma -- was once the major to religion's ethical authority. In 5 chapters, the e-book explores concerns crucial to Geiger's paintings that talk to modern Jewish perform -- old reminiscence, biblical interpretation, ritual and gender practices, rabbinic authority, and Jewish schooling. this can be crucial interpreting for students, rabbis, rabbinical scholars, and knowledgeable Jewish readers attracted to Conservative and Reform Judaism.Published with the beneficiant aid of the Lucius N. Littauer origin.
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Additional resources for Abraham Geiger's Liberal Judaism: Personal Meaning And Religious Authority (Jewish Literature and Culture)
Geiger’s lectures are not detached historical studies, but motivated retrievals of the Jewish past that still offer meaning to the present; not a factual history of Judaism, but a Judaism meaningfully recalled and remembered. Yet it is a history of Judaism: Geiger recovers the most essential and spiritually “organic” phenomena, and then searches for historical materials that express the spiritual core. Geiger’s history is a retrospective one governed by his liberal and cultural environment. 44 For Judaism to be meaningful, Geiger must prove that, despite Kant’s assertion, the essence of religion can be found in Judaism too.
24 Methodological considerations took ¤rst priority, for only the right “position” would yield a true understanding of the Jew’s essential being. The key methodological question turned on whether the Jew lived within or outside the progressive dynamics of history. Bauer repeatedly told his readers that history marks the patterns of development, freedom, and spiritual creation. ”25 The change in tense—from history “wants” to Jews “wanted”—clearly indicated Bauer’s method and agenda. History continually develops toward ever-new progressive developments.
Although he appeals to an inner longing for truth in the ¤rst chapter on religion, Geiger adopts Salomon’s Kantian approach to ethical perfection when he turns to the substance of Judaism in the second chapter. Recall how Salomon responded to Bauer’s critique of “the Jewish question,” where Salomon admitted that Jews remain ahistorical actors because they “cling” to a set of eternal moral truths. The historical vessels do indeed change, but the fundamental moral laws remain pure and safe. For Geiger, too, Judaism is religious in its moral ideals.